نشریه تاریخ فلسفه اسلامی
پیاپی 8 (زمستان 1402)

The metaphysical concept of love in Sinawi philosophy examines the three axes of the essence, reason, and manner of love in Avicenna’s intellectual system, resulting in Avicenna’s theory of love. By examining Avicenna’s views on love, particularly in his treatise on love, it can be understood that he has presented two definitions of love (essence), and in the seven chapters of the treatise on love, he admits that love is a pervasive essential substance throughout existence, and no creature is devoid of this substance. It can, therefore, be argued that love is the cause of the existence of creatures (reason). On the other hand, Avicenna has also explained the flow and dependence of creatures on love under each chapter (manner). The result of understanding and examining these three axes in Avicenna’s views, which is the goal of this research, has led to the theory of Sinawi love, which shows Avicenna’s worldview on love.IntroductionAvicenna is one of the philosophers who has discussed love in various contexts, and it must be claimed that his views on this matter are exemplary. We can extract Avicenna’s theory of love from his opinions. What emerges from Avicenna’s ontology of love is the same theory of love that can be placed alongside erotic love and Platonic love. In other phrases, just as erotic love and Platonic love are recognized as two approaches and theories in the discussion of love, Avicenna’s love will also be a worldview about love and can be recognized as an independent approach in the world of thought. The love found in Avicenna’s intellectual system is a gem that flows and permeates throughout the universe, and the existence and survival of all beings depend on this substance. Our intention in using the term "metaphysics of love" or, in other words, the ontology of love, is precisely this: why and how the existence and survival of beings are dependent on love, and why and how love flows through all existence. The sum of these questions constitutes the main issue of our research. Therefore, the fundamental problem of our research is the metaphysics or ontology of love, which consists of the following four questions as the elements of this issue: 1. Why are the existence of beings dependent on love? 2. How is the existence of beings dependent on love? 3. Why does love flow and permeate throughout all existence? 4. How does love flow and permeate throughout all existence? MethodThe answer to the questions present in our issue is essentially the expression of the metaphysics of love, which we have referred to as "sinawi love" or "Avicennian love" as a concise term for the metaphysics of love in the philosophical system of Avicenna. FindingsBased on this, the metaphysics of love in the philosophy of Avicenna is established on three axes: essence, causality, and modality. In the axis of essence, we express what love is and perform a sort of ontology of love. In causality, we must answer the question of why love is the cause of existence and the survival of beings, flowing throughout the entire universe (i.e., the first and third questions). In modality, we need to examine how the existence of beings is dependent on love and how love flows and permeates throughout the entire world. The ontology of love and the expression of the definition of love according to Avicenna can be approached from both a direct and an indirect perspective, and in both approaches, it can be argued that love is a pervasive essence throughout the universe and present in all beings, and the existence of all beings is dependent on love. In regards to the causality of the existence of love, it must be stated that the reason for the existence and survival of beings is possibly rooted in love. In the first chapter of the treatise, it is mentioned that all possibilities have love because they have an inclination to preserve their perfection and also have a desire to acquire other perfections. Thus, they all possess love, and this love flows throughout all possibilities. In the second to sixth chapters of the treatise, the love of possibilities is specifically discussed, and by examining these chapters, we find that love exists among all vegetative and animal powers (both theoretical and practical), and even divine souls, as they recognize goodness and benefit, are inclined towards love for their own benefit. In the seventh chapter, it is also stated that all beings naturally have love for their own good and benefit, and they also love the manifestation of the Necessary of Existence as they recognize it through their own perfection. ConclusionIt becomes evident that the causality of the existence of love among possibilities is for their existence and survival, and the causality of the existence of love in the Necessary Being is the love for the manifestation of itself. The causality of the flow and permeation of love is such that all possibilities have a tendency towards the perfection of love, and this love, as we participate in it, has become universal among possibilities. The Necessary existence also desires its own manifestation; hence the flow of love is not limited to possibilities alone but encompasses the entirety of existence. The existence of love is described as follows: all beings, including contingent and necessary existences, are in love, and love flows throughout all of existence. Contingent beings have love for the preservation of perfection or the desire to acquire perfection. Vegetative and animal powers are always in love with their desired objects. The love of vegetative powers is natural, while the love of animal powers is voluntary in terms of action but considered natural in terms of purpose. On the other hand, human love and divine souls are considered voluntary in action and ultimate purpose. High and divine souls, due to their perception of the three mentioned elements, are in love with the necessary existence. Furthermore, all contingent beings, in addition to their love for perfection, naturally love the transcendent necessary existence. By examining Avicenna’s perspective on the nature of love and the reasons and ways of its existence in beings, as well as its flow throughout the entire universe, it can be claimed that the metaphysics of love, which encompasses these three aspects, is the theory of love according to Avicenna. In doing so, Avicenna’s conception of love, both in terms of definition and existence, aligns with the theory of love proposed by Avicenna, and further exploration of the elements of this theory will lead to its expansion.

The article "A critical look at the grace-oriented approach in Islamic philosophy and its consequences in education and training" (Bagheri, 2010) aims to promote an attitude that includes the genealogy of Islamic philosophy in philosophy by degrading all the schools of Islamic philosophy under the title "grace-oriented approach". Greek has searched and with the help of this accusation, Ghazali's slander blade is considered to be successful and effective in confronting Islamic wisdom. This article, without the least scientific and technical support and with only a little criticism of the two theories of "sequentialism" and "parallelism" in education, claims to invent and innovate a theory called "asynchronous parallelism" and only explains its theory with an analogy. It has been proven and has the ability to be implemented on a macro level. In addition, regarding his claim, he did not analyze the theoretical or empirical foundations of ontology and anthropology, and did not express the essential difference between it and the competing theories, and abandoned it with all ambiguity. This review is an article that has challenged the ancient and deep foundation of Islamic wisdom in order to express innovation. As it is evident from the title of the article "A critical look at the grace-oriented approach in Islamic philosophy", the entire Islamic philosophy, not a specific philosopher or a specific approach, is in the crosshairs of the article. This range is due to the expansion of the theory of "existence creation" in philosophical ontology. Although the article claims that the sharp edge of the criticism is directed at Sadr al-Mutalahin, but he deviates from this direction in some places of the text and directs his objections to the whole of Islamic philosophy and with unsupported claims and statements about the history of philosophical issues, in an attempt to establish the context and plan his purpose.

"Contemplation"(Gaze) is used in contrast to "action" in the new discourse, it is used in Uthulujiyya and Enneads in cosmological and existential discussions. The problem of this writing is the analysis of the use of " contemplation " in Uthulujiyya and Enneads with an existential approach. The question is, is the use of "contemplation"(Gaze) in the Uthulujiyya and the Enneads the same and in the same sense, or is it different in the two works? How is " contemplation" expressed in these two books? The answer is, they are not different in terms of meaning; But they are different in terms of application and method of examining the subject. in the theology of Uthulujiyya, "contemplation" (Gaze) can be attributed to both God and the intellect and soul. "contemplation" is raised in the theory of grace and issuance and is connected with cosmology and theology. And in the Enneads, there is an "contemplation" in all hierarchy of life about God, intellect, soul and nature, and it has a creative aspect. The important difference between these two works is that in the rendering of the Enneads, it pays attention to "contemplation" both in the existential aspect and the epistemological aspect as opposed to "action"; and examines contemplation against action; While there is no such view in Uthulujiyya. Therefore, in this article, we will explain the term "contemplation " in Uthulujiyya and Enneads and examine its position in the cosmological system of these two works. The method of this writing is descriptive-analytical.

The subject of humanities in a general meaning is human, society and its individual and social behavior, and in a specific meaning in the intellectual system of Islam and with the Quranic approach, it is: "actions" and "reactions" of human; Whether external and internal actions; worldly and hereafter, external and internal; Individual and social and the like. According to this meaning, the network of human relations and actions can be drawn in at least four categories: the relationship with himself, God, other humans (and society) and with the world (nature and life). This approach to the subject of Islamic humanities and its scope has many results in the development and production of these sciences. this article tries to show the results of the mentioned basis in the nature and coordinates of Islamic humanities with a rational and descriptive method and based on the network of the mentioned relationships. Some of the findings of the current research are: monotheism in the network of human actions and relationships; The diversity of Islamic humanities concepts and issues, the diversity of Islamic humanities fields, the development of Islamic humanities fields, the diversity and abundance of epistemic resources, and the functional diversity of Islamic humanities.

Allameh considers the intellect to be the soul of human evidence, and the heart is the soul of evidence, thus the receiver of revelation; Self is evidence and it is referred to as heart or intellect. It is clear that intellect in this application has a more general meaning than theoretical and reasoning intellect. But Aquinas only believes in the reasoning aspect of reason. According to the distinction that Aquinas makes between revelation and reason, he considers the most important popular belief of Christianity, that is, the Trinity, to be outside of rational perception, and emphasizes the primacy of faith over reason. But Allameh, first of all, defines faith in the realm of practical reason, secondly, he considers reasoning and theoretical reason to be prior to faith. The common denominator of Allameh and Aquinas is that they believe about the place of reason in justifying religious beliefs; Many religious beliefs, above all the proof of God's existence, can be justified by reason (proving evidence). Both philosophers use Aristotelian rational-argumentative philosophy to prove religious truths. In this article, we will examine the views of these two philosophers about the place of reason in the justification of religious beliefs with analytical and descriptive methods.

The idea of ​​ordering the system of existence can be traced back to the Greek philosophers; In philosophy, as well as in popular mysticism among Muslims, the theory of "the system of existence has levels" is a theory that, despite its different interpretations and explanations, has been accepted and is considered one of the fundamental issues. Although objectivity in some of those levels - such as the world of matter - is accepted by Muslim philosophers, but which of the two approaches, objective and subjective, is more justified in relation to the world of example, is a question that still requires an answer.The approach of transcendental wisdom and especially Mulla Sadra is purely objective towards the world of matter, towards the world of example, purely subjective, and towards the world of reason, it is an objective and subjective approach; This research tries to analyze the reasons that Mulla Sadra has put forward to prove the world of separate reason, to criticize the reasons that defend his purely subjective approach to the world of example, and to show that by sticking to reasons such as the rule of possibility, it is possible to prove the existence of the world of separate example. He also considered it justified and had an objective approach towards the world of example.